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MORAL SAYINGS 






CONFUCIUS, 



A CHINESE PHILOSOPHER, 



WHO LIVED FIVE HUNDRED AND FIFTY-ONE YEARS BEFORE THE 

CHRISTIAN ERA; AND WHOSE MORAL PRECEPTS HAVE 

LEFT A LASTING IMPRESSION UPON THE NATIONS 

OF THE EARTH. 

TO WHICH IS ADDED 

A SKETCH OF HIS LIFE; 



WITH EMENDATIONS BY L. E. BARNARD. 



Entered according to Act of Congress, in the year 1855, by L. E. Barnard, 

in the Clerk's Office of the District Court of the United Slates, for 

the Northern District of Ohio. 



CLEVELAND, O. 

rUBLTSHED BY A. B. & CO. 

T. A L. P. H. P. A. 

1855. 



MORAL SAYINGS 



OF 



CONFUCIUS, 

n 

A CHINESE PHILOSOPHER, 



WHO LIVED FIVE HUNDRED AND FIFTY-ONE YEARS BEFORE THE 

CHRISTIAN ERA; AND WHOSE MORAL PRECEPTS HAVE 

LEFT A LASTING IMPRESSION UPON THE NATIONS 

OF THE EARTH. 

TO WHICH IS ADDED 
A SKETCH OF HIS LIFE; 

WITH EMENDATIONS BY L. E. BARNARD. 



COPYRIGHT 8ECURED. 



A 



CLEVELAND, O. 
PUBLISHED BY A. B. & CJ. 

T. A. L. P. H. P. A. 
1855. 



Osji 



( 



m 
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THE PUBLISHERS' PREFACE, 



It is with muck pleasure we offer this little work to the public, 
knowing that it is a treasure, as it truly is, we feel assured that 
it will be received happily. It is a volume of itself — full of 
truth and beauty, though a mere skeleton of its original. Truth 
is truth, ever so old, and is ever applicable in its place. 

We have two particular reasons for publishing this work : one, 
is, to show a system of religion which existed 2000 years before 
the birth of Christ— 600 years before the Jewish or Old Testa- 
ment scriptures were written. The other is, to help induce or 
inculcate good morals with the world of mankind, as a principle 
of life, from the precepts and examples of the subject author. 

The character of a great' and good person is admirable; and 
when on the side of truth, ever remains an example to those 
wdro follow. 

Confucius general character and moral sayings can do man- 
kind no harm; it can do them^good; therefore we offer a brief 
sketch of (}ie fame. Take it,- and mny its effect follow. 

Publishers. 



* 

V 



■ 
S CONFUCIUS 

Was born in the Kingdom of Lu, (which is now the province 
of Chan Long) 551 years before the Christian era. He was 
but three years old when he lost his father Tcho leang he, who 
had enjoyed the highest offices of the kingdom, but left no other 
inheritance to' his son, except the honor of descending from Ti 
ye, the 27th emperor r of the second race of the Chang. His 
mother,. whose name was Chhig, and who sprung originally 
from the illustrious family of the Yen, lived 2! years after the 
death of her husband. Confucius did not grow in knowledge 
by degrees, as children ordinarily do, but seemed to arrive at 
reason and the perfect use of his faculties almost from his infan- 
cy. He took no delight in playing, running about: and such 
amusements as were proper for his age ; he had a grave and 
serious deportment, which'gained himrespec-, and plainly fore- 
told what he would one day be. But what distinguished him 
most, was his unexampled and exalted goodnesb. He honored 
his relations ; he endeavored in all things to imitate his grand- 
father, who was then alive in China, and was a most holy man. 
One day, while he was~a child, he heard his grandfather fetch 
a deep sigh, and going up to him with many bowings and 
much reverence, "May I presume," said he, "without loosing 
1 the respect I owe you, to inquire into the occasion of your 
grief? perhaps you fear that your posterity will degenerate 
from your virtue and dishonor you by .their vices." "What 
put this thought into your head, sail Coum-t.se to him, and 
where have you learnt to speak after this manner?" "From 
yourself," replied Confucius : " I attend diligently to you every 
time you speak ; and I have often heard you say, that a son 
who does- not by his virtue support the glory of his ancestors, 
does not deserve to bear their name." After his grandfather's 
death he applied himself to Tcem-se, a celebrated doctor of his 
time, and under the direction of so great a master, soon made 
a surprising progress in antiquities, which he considered as the 
source from whence all general knowledge was to be drawn. 



4 SKETCH OF THE 

This love for the ancients very nearly cost him his life, when he 
was not more than sixteen years of age. Falling into discussion 
one day about the Chinese books with a person of high quality, 
who thought them obscure, and not worth the pains of search- 
ing into, " the books you despise," said Confucius, "are full 
of profound knowledge, which is not to be attained but by the 
wise and learned ; and the people would think cheaply of them, 
could they comprehend them of themselves. This subordina- 
tion of spirits, by which the ignorant are dependent upon the 
knowing, is very useful, and even necessary in society. Were 
all families equally rich and powerful, there could not subsist 
any form of government ; but there would happen a yet stran- 
ger disorder, if mankind were all equally knowing : every one 
would be for governing, and none would think themselves 
obliged to obey. Some time ago," added Confucius, " an or- 
dinary fellow made the tame observation to me about the books 
as you have done, and from such a one indeed nothing better- 
could be expected ; but I wonder that you, a doctor, should 
thus be found speaking like one of the lowest of the people." 

At the age of nineteen years he took a wife, who brought 
him a son, called Pe yu. This son died at fifty, but left behind 
him a son called Tsou-tse, who, in imitation of his grandfather, 
applied himself entirely to the study of wisdom, and by his 
merit arrived to the highest offices of the empire. % Confucius 
was content with his wife, only so long as she lived with him ; 
and never kept any concubines, as the customs of his country 
would have allowed him to have done, because he thought it 
contrary to the laws of nature. 

It seems, however, that he divorced her after some time, and 
for no other reason, say the Chinese, but that he might be free 
from all incumbrances and connexions, and at liberty to propa- 
gate his philosophy throughout the empire. At the age of 
twenty -three, when he had gained considerable knowledge of 
antiquities and acquainted himself with the laws and customs 
of his country, he began to project a scheme for a general refor- 
mation. All the petty kingdoms of the empire now depend on 
the emperor; but, then, every province was a distinct kingdom, 
which had its particular laws, and was governed by a prince of 



LIFE OF CONFUCIUS. 5 

its own. Hence it often happened that the imperial authority 
was not sufficient to keep them within the bounds of their duty 
and allegiance ; but especially at this time, when luxury, the 
love of pleasure, and a general dissolution of manners, prevailed 
in all those little courts. 

Confucius, wisely persuaded that the people could never be 
happy, so long as avarice, ambition, voluptuousness and false 
policy reigned amongst thern, resolved to preach up a severe 
morality ; and accordingly he began to enforce temperance, 
justice, and other virtues, to inspire a contempt of riches and 
outward pomp, to excite to magnanimity and a greatness of soul, 
which should make men incapable of dissimulation and insin- 
cerity ; and used all the means he could think of, to redeem his 
countrymen from a life of pleasure to a life of reason. He was . 
everywhere known, and as universally beloved. His extensive 
knowledge and great wisdom soon made him known : his integ- 
nty and the splendor of his virtues made him beloved. Kings 
were governed by his counsels, and the people reverenced him 
as a saint. He was offered several high offices in the magistra- 
cy, which he sometimes accepted ; but never from a motive of 
ambition, which he was not at all concerned to gratify, but 
always with a view of reforming a corrupt state, and amending 
mankind ; for he never failed to resign those offices, as soon as 
he perceived that he could no longer be useful in them. He 
corrected many frauds and abuses in the mercantile way, and 
reduced the weights and measures to their proper standard. He 
inculcated fidelity and candor amongst the men, and exhorted 
the women to chastity and a simplicity of manners. By such 
methods he wrought a general reformation, and established every 
where such concord and unanimity, that the whole kingdom 
seemed as if it were but one great family. 

The neighboring princes began to be jealous. They easily 
perceived, that a king, under the counsels of such a man as 
Confucius, would quickly render himself too powerful. Alarm- 
ed at this, the king of Tsi assembled his ministers to consider of 
methods which might put a stop to the career of this new gov- 
ernment ; and, after some deliberation, the following expedient 
was resolved upon. They got together a great number of young- 



SKETCH OF THE 

girls of extraordinary beauty, who had been instructed from 
their infancy in singing and dancing, and were perfect mistresses 
of ail those charms and accomplishments which might please 
and captivate the heart. These, under the pretext of an embassy 
they presented to the king of Lou, and to the grandees of his 
court. The present was joyfully received, and had its- desired 
effect. The arts of government were immediately neglected, 
and nothing was thought of but inventing new pleasures for the 
entertainment of the fair strangers. In short, nothing was re- 
garded for some months but feasting, dancing, shows, etc., and 
the court was entirely involved in luxury and pleasure. Confu- 
cius had foreseen all this, and endeavored to prevent it by 
advising the refusal of the present ; and he now labored to take 
off the delusion they were fallen into, and to bring them back to 
.reason and their duty. But all his endeavors proved ineffectual: 



V 



provt 



there was nothing io be done : the severity of the philosopher 
was obliged to give way to the overbearing fashion of the court. 
Upon which he immediately quitted his employment, exiling 
himself a j the same time from his native country; to try if he 
could find in other kingdoms, minis and dispositions more fit 
to relish and pursue his maxims. 

He passed through the kingdoms of Tsi, Guci, and Tson, but 
met with unsurmountable difficulties. every where. He had the 
misfortune to live in times when rebellion, wars and tumults 
raged through the empire. Men had no time to listen to his 
philosophy. ' Tney had even less inclination to do it ; for they 
were ambidous, avaricious, and voluptuous. Hence he often 
met with ill treatment and reproachful language, and it is said 
that conspiracies were formed against his life ; to which may be 
added, that his neglect of his own interests had reduced him to 
the extremes poverty. Some philosophers among his contem- 
poraries were so affected wiui the terrible state of tilings, that 
they had rusticated themselves into the mountains and deserts, 
as the only places where happiness could be found; and wojjjd 
have persuaded Confucius to have followed them. But " Jfein 
a man," said Confucius, "and cannot exclude myself from the 
society of men, and consort with beasts. B id as the time 
I shall do all I can to recall men to virtue : for in virtue are all 



LIFE OF CONFUCIUS. 7 

things, and if mankind would but once embraced, and- submit 
themselves to its discipline and laws, they would not want me 
or anybody else to instruct them.. It is the duty of a good 
man, first to perfect himself and then to perfect others. Human 
nature,'/ he added, " came to us from heaven, pure and perfect, 
but iii process of time, ignorance, the passions, and evil exam- 
ples corrupted it. All consists in restoring it to its primitive 
beauty, and to be perfect we must reascend to that point from 
which we have fallen. Love your neighbor as yourself. Let 
}^our reason, and not your senses, be the rule of your conduct ; 
for reason will teach you to think wisely, to speak prudently, 
and to behave yourself worthily upon all occasions." 

Confucius in the meantime, though he had withdrawn him- 
self from kings and palaces, did not cease to travel about and 
do what good he could among the people, and among mankind 
in general. His disciples were chiefly of the nobles and the 
educated. 

He is said to have had at least 3GC0 disciples ; 72 of whom 
were distinguished above the rest by their superior attainments, 
and ten above them all by their comprehensive view and perfect 
knowledge of his whole philosophy and doctrines. He divided 
his disciples into four classes, who applied themselves to culti- 
vate and propagate his philosophy, each according to his par- 
ticular distinction. The first class were to improve their minds 
by meditation, and to purify their hearts by virtue. The second 
were to cultivate the arts of reasoning justly, and of composing 
elegant and persuasive discourses. The study of the third 
class was, to learn the rules of good government, to give an 
idea of it to the mandarins, and to enable them to fill the public 
offices with honor. The last class was concerned in delivering 
the principles of morality in a concise and polished style to the 
people. These ten chosen disciples were, as it were, the flower 
of Confucius' school. 

He sent six hundred of his disciples into different parts of the 
empire, to reform the manners of the people ; and, not satisfied 
with benefiting his own country oniy, he made frequent resolu- 
tions to pass the seas, and propagate his doctrine to the furthest 
parte of the world . Hardly any thing can he added to the purity 



8 SKETCH OF THK 

of his morality. He seems rather to speak like a doctor of a 
revealed law, than a man who had no light but what the law of 
nature afforded him: and, as an evidence of his sincerity, he 
taught as forcibly by example as by precept. In short, his grav- 
ity and sobriety, his rigorous abstinence, his contempt of riches, 
and what are commonly called the o^oods of this life, his contin- 
ual attention and watchfulness over his actions, and, above all, 
that modesty and humility, which many of the Grecian sages 
came short of. He is said to have lived secretly three years, and 
to have spent the latter part of his life in sorrow. A few days 
before his last illness, he told his disciples with tears in his eyes, 
that he was overcome with grief at the sight of the disorders 
which prevailed in the empire: "The mountain," said he, "is 
fallen, the high machine is demolished and the sages are all fled." 
His meaning was, that the edifice of perfection, which he had 
endeavored to raise was entirely overthrown. He began to lan- 
guish from this time; and the seventh day before his death he 
said, "The kings reject my maxims; and since I am no longer 
useful on this earth I may as well leave it." After these words 
he fell into a lethargy, and at the end of seven days expired in 
the arms of his disciples, in his seventy-third year. Upon the 
first hearing of his death, ISTgai cong, who then reigned in the 
kingdom of Lou, could not refrain from tears : " The Tien is not 
satisfied with me," said he, " since it has taken away my Confu- 
cius." Confucius was lamented by the whole empire, which 
from that very moment began to honor him as a saint; and es- 
tablished such a veneration for his memory as will probably last 
forever in those parts of the world. Kings have built palaces 
for him in all the provinces, whither the learned go at certain 
times to pay him homage. There are to be seen upon several 
edifices raised in honor of him, inscriptions in large character*, 
" To the great master." " To the head doctor." " To the saint." 
" To the teacher of emperors and kings." They built Lis sepul- 
chre near the city Kio fou, on the banks of the river Su, where 
he was wont to assemble his disciples; and they have since en- 
closed it with walls, which look like a small city to this day. 

Confucius, as a reformer, sought to re-establish the religion of 
the fathers, and to lead mankind to a life of purity and virtue. 



Lira of confucius, 9 

He attached no personality to the Deity, and prohibited his 
followers from doing so. He worshiped God as a power or prin- 
ciple pervading all nature; which power or principle he under- 
stood tombe particularly represented in the sun, moon, and the 
elements. And, though the Chinese still hold his name in great 
veneration, and affect to be guided by his precepts, yet they 
have greatly departed from his practice, and the pure laws he 
laid down for their conduct through life. 

Confucius did not trust altogether to the memory of his dis- 
ciples for the preservation of his philosophy ; but composed several 
books: and though these books were greatly admired for the 
doctrines they contained, and the fine principles -of morality they 
taught, yet such was the unparalleled modesty of this philosopher 
that he never assumed the least honor about them. He ingeni- 
ously confessed, that the doctrine was not his own, but was 
much more ancient; and that he had done nothing m^re than 
collect it from those wise translators Yao and Chun, who lived 
one thousand five hundred years before him. These books are 
held in the highest esteem and veneration, because they contain 
all that he had collected relating to the ancient laws, which are 
looked upon as the most perfect rule of government. The num- 
ber of these classical and canonical books, for so it seems they 
are called, is four. The first is entitled, "TaHicythe Grand 
Science, or the School of the Adults." It is this that beginners 
ought to study first, because it is, as it were, the porch of the 
temple of wisdom and virtue. It treats of the care we ought 
to take in governing ourselves, that we may be able afterwards 
to govern others; and of perseverance, in the chief good 7 which, 
according to him, is nothing but a conformity of our actions to 
right reason. The author calls tins book " Ta Hio, or the Grand 
Science," because it was chiefly desig aed for princes and gran- 
dees, who ought to govern their people wisely. " The whole 
science o I princes," says Confucius, u consists in cultivating- and 
perfecting the reasonable nature they have received from Tien, 
and in restoring that light and primitive clearness of judgment, 
which has been weakened a :d by various passions, that 

it may be afterwards in a capacity to labor for the perfection of 
otners. " To succeed then," says he, 4k we should begin within 
ourselves; and to this end it is lieee-sarv to have an insight into 



10 LIFE OF CONFUCIUS. 

the nature of things, and to gain the knowledge of good and 
evil; to determine the will towards a love of this good, and 
hatred of this evil ; to preserve integrity of heart, and to regu- 
late the manners according to reason. When a man iias thus 
renewed himself, there will be less difficulty in renewing others : 
by this means concord and union reign in families, kingdoms are 
governed according to the laws, and the whole empire enjoys 
peace and tranquility." 

The second classical or canonical book is called " Tchong Yong 
or the Immutable Mien; 5 ' and. treats of the mien which ought 
to be observed in all things. Tchong signifies mien, and by Yong 
is understood that which is constant, eternal, immutable. He 
undertakes to prove, that every wise man, and chiefly those who 
have the care of governing the world, should follow this mien ? 
which is the essence of virtue. He enters upon his subject by 
defining human nature, and its passions; then he brings several 
examples of virtue and goodness, as fortitude, prudence, and filial 
duty, which are proposed as so many patterns to be imitated in 
keeping this mien. In the next place he shows, that this mien 
and the practice of it, is the right and true path which a wise 
man should pursue, in order to attain the highest pitch of virtue. 
The third book, " Yun Lu, or the Book of Maxims," is a collec- 
tion of sententious and moral discourses, and is divided into 
twenty articles, containing only the questions, answers, and say- 
ings of Confucius and his disciples, on virtue, good works, and 
the art of governing well ; the tenth article excepted, in which 
the disciples of Confucius particularly describe the outward de- 
portment of their master. There are some maxims and moral 
sentences in this collection, equal to those of the seven wise men 
of Greece, which have always been so much admired. The 
fourth book gives an idea of a perfect government; it is called 
" Meng Tsee, or the Book of Montius ;" because, though numbered 
among the classical and canonical books, it is more properly the 
work of liis disciple Montius. To these four books they add two 
others, which have almost an equal reputation; the first is called 
"Hiao King," that is, "of Filial Keverence," and contains the 
answers which Confucius made to his disciple Tseng, concerning 
the respect which is due to parents. The second is called "sias 
Bio," that is, " the Science, or the School of Children." 



MORAL SAYINGS 

OF 

CONFUCIUS 



1 . The great secret to acquire true knowledge is to cultivate 
and polish the reason, and to get a knowledge of things rather 
than words, by unceasing perseverance. 

2. When you shall have thus fixed your mind, in this great 
design, give yourself up to meditation : reason upon all things 
within yourself ; endeavor to have some clear ideas thereof ; 
consider distinctly what presenteth itself to you, pass, without 
prejudice, solid judgment thereon ; examine everything, and 
weigh everything with care. After examinations and reason- 
ings of this nature, you may easily arrive at the end where you 
must fix, — at the end where you ought resolutely to stand, — 
viz. at a perfect conformity of all your actions with what reason 
suwests. 

DO 

3. To improve a family, the head should take particular 
care to polish his own person, and so well to compose his words 
and actions, that they may neither say nor do anything to offend 
complaisance, nor to be inedifying ; so that, in his whole car- 
riage, he may Become an example to his domestics. To obtain 
this exterior perfection, strive to rectify your mind, by sub- 
duing and governing your passions ; because the passions are 
apt to remove the mind from its natural rectitude, and to abase 
and incline it to all sorts of vice. 

4. To will, desire, love and hate, it is necessary to know. , 

5. It is impossible that he who knows not how to govern 
and reform himself and his own family, can rightly govern and 
reform a people. 

6. When you see any virtuous action done be not slack to 
imitate it. 

7. When the opportunity of doing a reasonable thing shall 
offer, make \U2 of it without hesitation. 



It MORAL SAYINGS 

8. Cease not thy endeavors to suppress and to extirpate vice. 
Always behave yourself with the same precaution and discre- 
tion as you would do if you were observed by ten eyes and 
pointed at by so many hands. 

. 9. Whatever is both honest and advantageous is amiable : and 
we love virtue because it includes both* these qualities. Virtue 
is, moreover, an ornament, which embellishes the whole person 
of him who possesses it, — his interior and exterior ; to the mind 
it communicates inexpressible beauties and perfections ; to the 
body it produces delightful sensations ; it affords a certain phys- 
iognomy, certain transports, certain ways, which infinitely 
please ; and, as it is the property of virtue to becalm, the heart 
and keep the peace there, so this inward tranquility and secret 
joy produces a cor-ain serenity in the countenance, a* certain 
joy, an air of goodness, kindness and reason, which attract the 
esteem of the whole world. 

10. The principal business of man is to rectify his mind, 
that his passions may be always calm : and, if it happen that 
they be excited, he ought to be moved no further than is necess- 
ary, that he may regulate them according to right reason. If he 
surLr himself to be transported with excessive anger, if he tail 
into a rs.ge without any caus<°, or more than he ought with rea- 
son, lie may then conclude, that his mind has not the rectitude 
it ought to have. 

11. if we contemn and mortally hate a person, by reason of 
certain defects which we observe in him, and render not justice 
to his good and excellent qualities, if endowed therewith; if we 
permit ourselves to be troubled with too great a fear; if we aban- 
don onrseives to an immoderate joy, or to an excessive sorrow, 
it cannot be said that our mind is in the state wherein it ought 
to be, that it has rectitude and uprightness. 

12. It is not only necessary to observe moderation in general, 
as often as our passions are stirred, but that also in respect of 
those which are the most lawful, innocent, and laudable, we 
ought not blindly to yield up ourselves to them, and always fol- 
low their motions; it is necessary to consult reason. For exam- 
ple: — parents should love one another; nevertheless, as their 
amity nviv be too weak, so it may be also too strong; and, ae to 
the one and the other case, there is doubtless, alike irregularity. 



OF CONFUCIUS, 13 

It is just for a child to love his father; but if a father has any 
considerable defect, if he has committed any great fault, it is the 
duty of a son to acquaint him with it, and tell him what may be 
for his good; always keeping a due respect, from which he ought 
not to depart. Likewise, if a son be fallen into any vice, it is 
the duty of a father to reprove him, and give him his advice 
thereon. But if their love be blind, — if their love be a mere 
passion, this affection is an irregular affection. Why ? Because 
it digresseth from the rule of right reason. 

18, A perfect man ought always to be busied in conquering 
himself. He must suit himself to the manners and tempers of 
others; but he ought always to be master of his own passions 
and actions; he must not suffer himself to be corrupted by the 
conversation or the examples of loose and effeminate persons; he 
must never obey till he has first examined what is commanded; 
he must never imitate others without judgment. In the midst 
of so many mad and blind persons who go at random, he must 
walk aright, and not incline to any party: this is the true valor. 
Moreover, if such a person be called to the magistracy, in a coun- 
try where virtue be considered, and he change not his morals, 
how great soever the honors be, to which he is advanced; if he 
there preserves all the good habits which he had when only a 
private man ; if he do not permit himself to be led away with 
pride and vanity, — this man is truly valiant ! Ah, how great is 
this valor ! But if, on the contrary, he be in a country where 
virtue and laws are contemned, and that in the confusion and 
disorder which there prevail, he himself be depressed with pov- 
erty, — afflicted, reduced even to the loss of life; but yet, in the 
midst of so many miseries, he remain constant, preserve all the 
inno'cency of his manners, and never change his opinion ; ah, how 
great and illustrious is this valor ! 

14. There are some men, who surpass the bounds of medioc- 
rity, by affecting to have extraordinary virtues. They covet 
always to have something marvellous in their actions, to the end 
that posterity may praise and extol them. Certainly, says Con- 
fucius, I shall never be enamored with these glittering actions, 
where vanity and self-love have ever a greater share than virtue. 
I would only know and practice what is necessary to be known 
aid practiced every where. 



14 MORAL SAYINGS 

15. There are four rules, according to which a perfect man 
ought to square himself: 

1. He ought to practice, in respect of his father, what he re- 
quires from his son. 

2. In the service of the State, he ought to show the same 
fidelity which he demands of those who are under him. 

3. H3 must act, in respect of his elder brother, after the same 
manner he would that his younger brother should act towards 
himself. 

4. He ought to behave himself towards his friends as he de- 
sires his friends should cany themselves towards him. The per- 
fect man continually acquits himself of these duties, how common 
soever they may appear.- If he happen to perceive he has done 
amiss in anything, he is not at rest till he has repaired his fault: 
if he find that he has omitted any considerable duty, there is not 
any violence which he does not to biniself, perfectly to accomplish 
it. He is moderate anl reserved in his discourses; he speaks 
with circumspection ; if to him occur a great affluence of words, 
he presumes not to expose it ; he restrains himself. He is so 
rigorous a censor of himself, that he is not at rest when his words 
conesponl not to his actions, anl his actions to his woids. Now 
the way by which a man arrives at this perfection is a solid and 
constant virtue. 

16. That love which it is requisite for all men to have is not a 
stranger to man, — it is or should be man. himself; or, if you will, 
it is a natural property of man, which dictates to him that he 
ought generally to love all men. Nevertheless, above all men, 
to love his father and mother is his main and principal duty ; 
from the practice of which he afterwards proceeds, as by degrees, 
to the practice of that universal love, whose object is all mankind. 
It is from this universal love that distributive justice comes; that 
justice which makes us render to every one his due, and more 
especially to cherish and honor wise and upright men, and ad- 
vance them to the dignities and offices of state. That difference 
which is between the love we have for our parents and what we 
have for others, between the love wo bear to virtuous and learned 
men an 1 that which we bear to those who have not so much 
virtue or abilitv: that difference is, as it were, a harmony, a 






OF CONFUCIUS. 15 

symmetry of duties, which, reason has protected, and in which 
nothing must be changed. 

17. We cannot observe the necesseiy rules of life, if there be 
wanting these three virtues :- — prudence, which makes us discern 
good from evil ; universal love, which makes us love all men who 
are virtuous; and that resolution which makes us constantly per- 
severe in the adherence to good, and aversion for evil. But lest 
some fearful persons, not well versed in morality, should imagine 
that it is impossible for them to acquire these three virtues, 
they should know that there is no person incapable of acquiring 
them ; that the impotence of man is voluntary. How dull so- 
ever a man is, should he be without experience ; yet, if he 
desire to learn, and grow not weary in the study of virtue, he 
is not very far from prudence. If a man, although full oi 
self-love, endeavor to perform good actions, behold him already 
very near that universal love which urges him to do good to all. 
If a man feel a secret shame when he hears impure and un- 
chaste discourses, if he cannot forbear blushing thereat, he is 
not far from that resolution of spirit which makes him con- 
stantly seek after good, and have an aversion for evil. 

18. If a person has deviated from the path of integrity and 
innocence, he needs only to excite the good that remains to 
make atonement by pains and industry, and he will infallibly 
arrive at the highest state of virtue. 

19. It is necessary, after an exact and extensive manner, to 
know the causes, properties, differences and effects of ail things, 

20. Because that, amongst the things which are known, there 
may be some which are not perfectly known, it is necessary 
carefully to examine them, to weigh them minutely andineveiy 
circumstance, and thereon to consult wise, intelligent and expe- 
rienced men. 

21. Although it seems that we clearly apprehend certain 
things, yet, because it is easy to transgress, through precipi- 
tancy, in the too much or the too little, it is necessary to 
mediate afterwards, in particular, en the things w r e believe 
we know, and to weigh everything by the weight of reason, with 
all the attentiveness of spirit and with the utmost exactness 
whereof we are capable. 

12. It is necessary to endeavor not to apprehend tilings after 



16 m MORAL SAYINGS 

a confused maimer : it is requisite to have some clear ideas 
thereof, so that we may truly discern the good from the bad, 
the true from the false. 

23. After we have observed all these things, we must reduce 
to action, and sincerely and constantly perform and execute, 
to the utmost of our power, the good resolutions we have, taken. 

24. If you undertake an affair for another, manage and follow 
it with, the same eagerness and fidelity as if it were your own. 

25. When you are with friends, discourse with them sincerely 
and be not satisfied with showing them slight appearances of 
kindness and esteem, 

26. What think you of a poor man, who being able to exten- 
uate and diminish his poverty through flattery, refuses to accept 
this offer, and courageously maintains that none but cowards 
and low-spirited men do flatter? What think you of a rich man 
who, notwithstanding his riches is not proud? I say that they 
are both praise-worthy ; but that they are not to be considered 
as if they were arrived at the highest degree of virtue. He 
that is poor ought to be cheerful and content in midst of his 
indigence : behold wherein the virtue of the poor man consists. 
And he that is rich ought to do good to all : he that is of a 
poor and abject spirit does good only to certain persons : certain 
passions, certain particular friendships cause him to act ; his 
friendship is interested ; he disperses his wealth only with a 
prospect of reaping more than he sows ; he seeks only his own 
interest ; but the love of the perfect man is a universal love ; a 
love whose object is all mankind. 

27. We oup'ht to be so far mild and courteous as to forget 
the offences of others, when they show signs of sincere repent- 
ance. We ought to treat them as if they had been innocent, and 
so far to forget their faults by our carriage towards them as to 
make those who have committed them, in some measure forget 
them, and so lose sight of that disgrace which can only discour- 
age the pursuit of virtue. 

28. Bewail not the dead with excess ; not to constrain thy 
grief is to forget thyself. The wise man ought not to be over- 
come with grief: in him it is a weakness — it is a crime. 

29. A good man never afflicts himself, nor fears anything — 



or coyruciss. 17 

he contemns injuries, credits not reproaches, and eren refuses 
to hear bad reports. 

30. Punishments should not be too common; if the Magistrates be 
good men, if none be advanced to the dignity of the magistracy but 
such persons as are distinguished by their honesty and exemplary life 
every one would apply himself unto virtue, because that advancement 
being that which all men naturally desire, every one willing to possess 
it would endeavor to render himself worthy the public approbation. 

31. Hypocrites may be compared to those professed villains, who, 
the better to conceal their designs, appear wise and modest in the day- 
time, and who, by favor of the night, rob and commit the most infa- 
mous crimes. 

32. Those who constantly consult their appetites and palates, never 
do anything worthy of their rank as men; they are rather brutes than 
rational creatures. 

33. Endeavor to imitate the wise, and never discourage thyself, how 
laborious soever it may be : if thou canst arrive at thine end, the plea- 
sure thou wilt enjoy will recompense all thy pains. 

34. The virtue which is not supported with seriousness, gains no 
reputation among men. 

35. Always remember that thou art a man, that human nature is 
frail, and that thou mayest easily fall. But if, happening to forget 
what thou art, thou chancest to fall, be not discouraged ; remember 
that thou mayest rise again; that it is in thy power to break the bands 
which join thee to thy offence, and to subdue the obstacles which hin- 
der thee from walking in the paths of virtue. 

30. Take heed that thy promises be just, for, having once promised, 
it is not right to retract: we ought always to keep a free and voluntary 
promise. 

37. When thou doest homage to anyone, see that thy submissions 
be proportioned to the homage thou owest him; there are stupidity 
and pride in doing too little; but in overacting it, there are abjection 
aad hypocrisy. 

38. Eat not for the pleasure thou mayest find therein; eat to increase 
thy strength; eat to preserve the life which thou hast received. 

39. Labor to purify thy thoughts: if thy thoughts are not ill, neither 
will thy actions be f.o. 

"40. The wise man has an infinity of pleasures; for virtue has its 
delights in the midst of the severities that attend it. 

41. He who in his studies wholly applies himself to labor and exer- 
cise, and neglects meditation, loses his time, and he who only applies 
himself to meditation, and neglects experimental exercise, does only 
wander and lose himself. The first can never Know anything cxactiv.; 
his knowledge will always be intermixed with doubts and obseuiitiea; 
and the last will only pursue shadows: his knowledge* wi'il never be 



18 MORAL SAYINGS 

certain, it will never be solid. Labor, but slight not meditation: medi- 
tate, but slight not labor. 

42. "When we cannot apply any remedy to an evil it is vain to seek 
it. If by thine advices and remonstrances, thou couldst undo what is 
already done, thy silence would be criminal: but t*here is nothing col- 
der than advice, by which it is impossible to profit. 

43. Poverty and human miseries are evils in themselves, but the 
bad only resent them. It is a burden under which they groan, and 
which makes them at last sink: they even distaste the best fortune. 
It is the wise man only who is always pleased: virtue renders his spirit 
quiet; nothing troubles him, nothing disquiets him, because he practi- 
ces not virtue for a reward: the practice of virtue is the sole recom- 
pense he expects. 

44. It is only the good man who can make a right choice, who can 
either love or hate with reason, or as need requires. 

45. He who applies himself to virtue, and strongly addicts himself 
thereunto, never commits anything unbecoming a man, nor contrary 
to right reason. 

46.^ Riches and honors are good; the desire to possess them is natural 
to all men: but, if these things agree not with virtue, the wise man 
ought to contemn, and generously to renounce them. On the contra- 
ry, poverty and ignomy are evils; man naturally avoids them: if these 
evils attack the wise man, it is right that he should rid himself of 
them, but not by a crime. 

47. He who mixes pride with his bad habits, and loves not frugality: 
is not disposed for the study of wisdom: thou ougbtest not even to hold 
correspondence with him. 

48. Afflict not thyself, because that thou art not promoted to gran- 
deur and public dignities, rather grieve that thou art not, perhaps, 
adorned with those" virtues that might render thee worthy of being 
advanced. 

49. The good man employs himself only with virtue, the bad only 
with his riches. The first continually thinks upon the good and in- 
terest of the State ; but the last has other cares, he only thinks on 
what concerns himself. 

50: DO UNTO ANOTHER WHAT YOU WOULD HE SHOULD DO UNTO YOU, 
AND DO NOT UNTO ANOTHER WHAT YOU WOULD NOT SHOULD BE DONE 
UNTO YOU. THOU ONLY NEEDEST THIS LAW ALONE, IT IS THE FOUN- 
DATION AND PRINCIPLE OF ALL THE REST. 

51. The wise man has no sooner cast his eyes upon a good man, 
thau he endeavors to imitate his virtue: but the same wise man has 
no sooner fixed his sight upon a man given up to his vices, th*a mis- 
trusting himself, in a trembling manner he interrogates himself, it he 
be not like that man. 

62. A child is in duty bound to serve and obey his parents. Parents 






OF CONFUCIUS. 19 

Lave failures: a child may acquaint them therewith, but he ought to 
do it with moderation and prudence; and if, whatever precaution he 
takes, he always meets with opposition, he ought to rest awhile, but 
never desist. Counsels given to parents do frequently draw punish- 
ments and severities upon the child; but on this account he ought to 
suffer without murmuring. 

53. The wise man never hastens, either in his studies or his words ; 
he is sometimes, as it were, mute, but, when it concerns him to act, 
and practice virtue, he, as I may say, precipitates all. 

54. The truly wise man speaks but little, he is little eloquent. I do 
not see that eloquence can be of any great use to him. 

55. A long experience is required to know a man. When I was 
young, I imagined, that all men were sincere ; that they always prac- 
tised what they said; in a word, that their mouth always agreed with 
their intentions : but now that I behold things with another eye, I am 
convinced that I was mistaken. At present I hear what men say, but 
I never rely thereon. I will examine whether their words be agreeable 
to their actions ; and not always be content with their outward actions. 

56. Give thy supeifluiiies to the poor. 

57. The defects of parents ought not to be imputed to their children. 
' If a father, by his crimes, render himself unworthy of being promoted 

to honor, the son ought not to be excluded, if he do not render himself 
unworthy. If a son shall be of an obscure. birth, his birth ought not 
to be his crime; he ought to be called to great employments, as well as 
the rich, if he has the qualifications necessary. 

68. Prefer poverty and banishment to the most eminent ofhees of 
state, when it is a bad man that offers them, and would constrain 
thee to accept them. 

53. The way that leads to virtue is long, but it is the duty to finish 
this long race ; allege not for thy excuse, that thou hast not strength 
enough, that difficulties discourage thee, and that thou shalt be, at 
last forced to stop in the midst of thy course. Thou knowest nothing; 
begin to run : it is a sign that thou hast not as yet begun ; thou should 
not use this language. 

60. It is rot enough to know virtue, it is necessary to love it; but it 
is not sufficient to love it, it is necessary to possess it. 

61. He who persecutes a good man, makes war against himself and 
all mankind. 

62. A magistrate ought to honor his father and mother; he ought 
never to falter in this just duty ; his example ought to instruct the 
people. He ought not to contemn old persons, nor persons of merit: 

' the people may, imitate him. 

63. A child ought to be under a "continual apprehension of doing 
something that may displease his father: this fear ought always to 
possess him. In a word, he ought to act in whatever he undertakes, 



ftO ilCfU-L SAYINGS. ETC. 

with so much precaution, that he may never offend nor afflict him. 

64. Greatness of spirit, power, and perseverance, ought to be the 
portion of the wise: the burden wherewith he is loaded is weighty; his 
course is long. 

65. The wise man never acts without counsel. He sometimes con- 
sults in the most important affairs, even the least intelligent persons; 
men that have the least experience. When counsels are good we ought 
not to consider from whence they come. 

66. Avoid vanity and pride. Although thou hast all the prudence 
and ability of the ancients, if thou hast not humility, thou hast noth- 
ing ; thou art even the man of the world that deserves to be contemned. 

67. Learn what thou knowest already, as if thou hadst never learned 
it; things are never so well known but that we may forget them. 

68. Do nothing that is unhandsome, although thou shouldst have 
art enough to make thine action approved: thou mayest easily deceive 
the eyes of man for a time, but thou art always in danger of detection. 

69. Never contract friendship with a man who is not better than 
thyself. 

70. The wise man blushes at his faults, but is not ashamed to amend 
them. 

71. He who lives without envy and covetousness may aspire at every 
thing. 

72. Wouldst thou learn to die well? — learn first to live well. 

73. Desire not the death of thine enemy ; thou wouldst desire it in 
vain, if his life were not in thine hands. 

74. Acknowledge thy benefits by the return of other benefits, but 
never revenge injuries. 



i 



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